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In that case why should the orders have been mentioned?”

It is for the purpose of indicating their predominance that they have been separately mentioned; the expression being analogous to such expressions us ‘Brāhmaṇa-Vāśiṣṭha (the Brāhmaṇas and those of the race of Vaśiṣṭha, where the latter, though included among ‘Brāhmaṇas’ are mentioned separately with a view to indicate their importance).

Or, the particular form of the expression may have been adopted for the purpose of indicating the motive (of protection); the sense being that they should be protected in such a way that they do not deviate from their duties in the shape of proceeding from stage to stage, saying of the Twilight Prayers and so forth; in the performance of their ordinary duties they shall not be permitted to be struck with a stick etc. by other people, for if this protection were not vouchsafed, there would be no end to troubles and difficulties. This is the ‘protection’ that is meant here.

Nor should people be allowed to interfere with the fulfilment of such caste-duties as the saying of the Twilight Prayers and the like. Thus a twofold duty rests upon the King; hence the mention of both ‘castes’ and ‘orders.’

This is what is meant by the words of Gautama — ‘He shall protect according to Law, the castes and orders’ (11-9). — (35).

Comparative notes by various authors:

Kāmandaka (2.35). — ‘The king promoting the Varṇas and Āśramas and living according to these usages, and knowing their duties, becomes worthy of a place in Indra’s heaven.’

Matsyapurāṇa (Vīramitrodaya-Rāja, p. 121), — ‘The highest duty of the king consists in keeping all the castes fixed to their respective duties; hence he should devote his attention to that. Those who have deviated from their duties, the king shall make revert thereto.’

Viṣṇu (Vīramitrodaya-Rāja, p. 121). — ‘Keeping all the castes firm in their duties.’

VERSE 7.36

Section IV - Duties of the King

तेन यद् यत् सभृत्येन कर्तव्यं रक्षता प्रजाः ।
तत् तद् वोऽहं प्रवक्ष्यामि यथावदनुपूर्वशः ॥३६॥

tena yad yat sabhṛtyena kartavyaṃ rakṣatā prajāḥ |
tat tad vo'haṃ pravakṣyāmi yathāvadanupūrvaśaḥ ||36||

Whatever should be done by him and his servants, for the protecting of his people, all that I am going to explain to you precisely and in due order — (36)

Medhātithi’s commentary (manubhāṣya):

This verse is indicative of what is going to be expounded.

By the King and his ‘servants’ — i.e., his assistants — whatever has to be done for the protection of his people, that is now going to be described. — (36).

VERSE 7.37

Section IV - Duties of the King

ब्राह्मणान् पर्युपासीत प्रातरुत्थाय पार्थिवः ।
त्रैविद्यवृद्धान् विदुषस्तिष्ठेत् तेषां च शासने ॥३७॥

brāhmaṇān paryupāsīta prātarutthāya pārthivaḥ |
traividyavṛddhān viduṣastiṣṭhet teṣāṃ ca śāsane ||37||

After rising in the morning, the King shall wait upon the Brāhmaṇas, who are accomplished students of the Threefold Science and learned; and shall follow their advice. — (37)

Medhātithi’s commentary (manubhāṣya):

‘In the morning, having risen’ — having left the bed and having said the Twilight Prayers in the prescribed manner, — he shall, first of all, grant an audience to the Brāhmaṇas.

‘Waiting upon’ stands for making them sit dose by and making enquiries regarding their welfare.

The prefix ‘pari’ has been added only for the filling up of the metre.

‘Shall follow their advice’. If they should happen to press for a favour for some one, their motive should not be suspected, nor should anything wrong be done.

‘Accomplished students of the Threefold Science’. The aggregate of the three Vedas is called ‘Threefold Science’: those who have studied these are called ‘students of the Threefold Science’, i.e., those who have studied the Ṛgveda, the Yajurveda and the Sāmaveda.

‘Learned’ — Those who know what is contained in the Vedas.

The King shall wait upon Brāhmaṇas thus qualified; and shall act up to their behests.

‘Accomplished’ — those who are the best, possessed of the most excellent qualifications, among them, in regard to the said knowledge and learning. — (37).

Explanatory notes by Ganganath Jha:

‘Viduṣaḥ’ — ‘Those who know the meaning of the Vedas’ (Medhātithi); — ‘learned in the Sciences of Polity and the like’ (Kullūka).

This verse is quoted, along with verses 38 to 42, in Rājanītiratnākara (p. 56).

Comparative notes by various authors:

Viṣṇu (3.76). — ‘He should constantly show reverence to the gods and to the Brāhmaṇas.’

Arthaśāstra (p. 10). — ‘He shall fix upon the Teachers and the Ministers as checks upon himself; as these would save him from improper positions and would regulate his activities by indicating the passage of time by means of shadows or time-sticks. Kingship is dependent upon assistant; a chariot never moves on a single wheel; therefore the king shall appoint ministers and listen to their opinions.’

VERSE 7.38

Section IV - Duties of the King

वृद्धांश्च नित्यं सेवेत विप्रान् वेदविदः शुचीन् ।
वृद्धसेवी हि सततं रक्षोभिरपि पूज्यते ॥३८॥

vṛddhāṃśca nityaṃ seveta viprān vedavidaḥ śucīn |
vṛddhasevī hi satataṃ rakṣobhirapi pūjyate ||38||

Every day he shall wait upon elderly persons, Brāhmaṇas, pure and learned in the Vedas; he who constantly waits upon elderly persons is honoured even by Rākṣasas. — (38)

Medhātithi’s commentary (manubhāṣya):

‘Elderly’ — aged — Brāhmaṇas. This alone is something new enjoined here; all the rest of it, ‘Brāhmaṇas’ and so forth, is what has been already declared before.

‘Pure’ — free from defects. This also is something new; the meaning being that ‘purity’ is as good a reason for being honoured as ‘knowledge and learning.’

The second half of the verse is purely commendatory.

‘By Rākṣasas’ — As a rule, Rākṣasas are pitiless, very powerful and devoid of all virtues; and yet. even these honour the person who waits upon elderly men. — (38).

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 119), which adds the following notes: — ‘vṛddhān’ as ‘advanced in age, be they Brāhmaṇas or non-Brāhmaṇas’; — ‘viprān’ and ‘vedavidaḥ’ have been already explained ‘śucīn’ is ‘free from guile’; — Medhātithi adds that this qualification also is one that has not been mentioned elsewhere; but Kullūka Bhaṭṭa holds that all the rest are only qualifications of ‘viprān’ [so that Brāhmaṇas alone are meant]; — the meaning of the second line is that ‘the king is respected also by those reckless, merciless ruffians who are devoid of all virtues, not say by ordinary people.’

Comparative notes by various authors:

Kāmandaka (1.60). — ‘A king serving elderly persons is held in high esteem by the pious; though induced by vile men, he commits no vile deeds.’

Viṣṇu (3.77). — ‘He should honour the aged.’

VERSE 7.39

Section IV - Duties of the King

तेभ्योऽधिगच्छेद् विनयं विनीतात्माऽपि नित्यशः ।
विनीतात्मा हि नृपतिर्न विनश्यति कर्हि चित् ॥३९॥

tebhyo'dhigacched vinayaṃ vinītātmā'pi nityaśaḥ |
vinītātmā hi nṛpatirna vinaśyati karhi cit ||39||

Though his mind be already disciplined, he shall always learn discipline from them; the King with a disciplined mind never perishes. — (39).

Medhātithi’s commentary (manubhāṣya):

The use of waiting upon elderly men is next described,

‘From them’ — from the learned Brāhmaṇas — ‘he shall learn discipline’ — the proper kingly behaviour.

‘Though his mind be already disciplined’; — though he may be already disciplined by his own will, or by the proper study of political science, — yet he should carefully attend to the advice of elderly persons; because men with practical experience are better experts than those possessing only theoretical knowledge. Or even though highly trained, he shall train his mind under elderly qualified men, for the purpose of making his aptitude keener. Just as gold, even though pure by its nature, becomes purer and brighter to look at when it undergoes purification by being put in lire.

The reward of this discipline is that the King never perishes — (39)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 119), as describing the results proceeding from doing what is prescribed in the preceding verse; it adds the notes that ‘even though the king be already well-disciplined, yet he should learn discipline further, for the purpose of securing greater efficiency.’

Comparative notes by various authors:

Kāmandaka (1.20). — ‘Humility is synonymous with thorough control over the senses. One possessing it becomes learned in the Śāstras.’

Arthaśāstra (8.34). — ‘Punishment brings about security of life and property only when it is based upon discipline. Discipline is of two kinds — artificial and natural. Learning disciplines only such a man as has his intelligence duly cultivated through service, listening to teachings, carrying them in memory, and knowledge of reasonings and arguments.’

Śukranīti (1.101). — ‘Discipline is the chief thing for the king; this comes through the dictates of Śāstra; it gives mastery over the senses.’

VERSE 7.40

Section IV - Duties of the King

बहवोऽविनयात्नष्टा राजानः सपरिच्छदाः ।
वनस्था अपि राज्यानि विनयात् प्रतिपेदिरे ॥४०॥

bahavo'vinayātnaṣṭā rājānaḥ saparicchadāḥ |
vanasthā api rājyāni vinayāt pratipedire ||40||

Many Kings, along with their belongings, have perished through want of discipline; while, on account of discipline, many, even though living in forests, have obtained Kingdoms. — (40).

Medhātithi’s commentary (manubhāṣya):

What has been stated above is further emphasised by means of the next three verses.

Undisciplined kings, have perished ‘along with their belongings’. ‘Belongings’ stand for the son, wife, elephants, horses and so forth.

On the other hand, those who are disciplined never lose their kingdom, after having got it; in fact even when living far off in the forest, and hence devoid of any treasure &c., they have obtained kingdoms.’ — (40).

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 119).

VERSE 7.41

Section IV - Duties of the King

वेनो विनष्टोऽविनयात्नहुषश्चैव पार्थिवः ।
सुदाः पैजवनश्चैव सुमुखो निमिरेव च ॥४१॥

veno vinaṣṭo'vinayātnahuṣaścaiva pārthivaḥ |
sudāḥ paijavanaścaiva sumukho nimireva ca ||41||

It was through want of discipline that Vena perished, as also King Nahuṣa, Sudās, Paijavana, Sumukha and Nimi. — (41)

Medhātithi’s commentary (manubhāṣya):

In support of both assertions they cite instances of well-known Kings. The stories of these Kings are to be learnt from the Mahābhārata. — (41)

VERSE (42)

But through discipline pṛthu and manu obtained kingdoms, kubera obtained the lordship of wealth and the son of gādhi attained brāhmaṇahood. — (42)

‘The son of Gadhi (Gādhi?) attained Brāhmaṇahood.’ —

Objection — “In connection with the subject of Kings and kingdoms, where was the occasion for citing an instance of the attaining of Brāhmaṇahood? It was necessary to cite cases of the obtaining of kingdoms only, as was done in the first half of the verse.”

Our answer is that as a matter of fact a higher caste is more difficult to attain than sovereignty over riches; because the higher caste carries with it all its privileges.

Objection — “But how can, vinaya, discipline, be the cause of that? ‘Discipline’ consists in such qualifications as — the proper employment of the six means of success, alertness, thrift, non-avariciousness, freedom from evil habits, and so forth; and not

Explanatory notes by Ganganath Jha:

“Vena is often taken as a type of an undisciplined king. He was the son of Sunīthā and father to Pṛthu......Nahuṣa, son of Āyuṣ (the Mahābhārata I and V), was ruined by love and ambition... Sudās was king at the time of the great Vaśiṣṭha, and a leader of the Tṛtsu (Ṛgveda VII. 18)... Sumukha is unknown to me. Nimi is said to be a Videha king” — Hopkins.

Gharpure notes the following references to the Mahābhārata; — (1) Droṇaparva (69); — (2) Śāntiparva (28-137, 58-102); — (3) Ādiparva (63-5, 69-29); — (4) Udyogaparva (101-12); — (5) Bhīṣmaparva (6-14); — (6) Sabhā-parva (8-9). These are meant to refer respectively to the six kings mentioned in the text.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 119), which notes that Sudāsa was the son of Paijavana.

Comparative notes by various authors:

Gautama (It. 3). — ‘The king shall be fully instructed in the threefold science and in Logic.’

Yājñavalkya (1. 310). — ‘Fully instructed in Logic, in Political Science, in Agricultural Science and in the Threefold Science (Vedas).’

Arthasāstra (pp. 34-35). — ‘The discipline of the sciences is obtained through the authority of the professors of each; for the sake of this discipline one should always remain in constant touch with those learned in the sciences.’

Kāmandaka (1.59,03,66). — ‘Association with the Preceptor bestows knowledge of the scriptures; knowledge of the scriptures increases humility. A king who is modest under culture never sinks under calamities. A king well-versed in polity, practising self-control, very soon attains to that shining pitch of prosperity that has been attained by other divine kings. The Preceptor is worshipped for the acquisition of learning; learning which has been mastered becomes instrumental in enhancing the prudence of the illustrious; and the habit of acting by prudence leads to prosperity.’

VERSE 7.42

Section IV - Duties of the King

पृथुस्तु विनयाद् राज्यं प्राप्तवान् मनुरेव च ।
कुबेरश्च धनैश्वर्यं ब्राह्मण्यं चैव गाधिजः ॥४२॥

pṛthustu vinayād rājyaṃ prāptavān manureva ca |
kuberaśca dhanaiśvaryaṃ brāhmaṇyaṃ caiva gādhijaḥ ||42||

But through discipline Pṛthu and Manu obtained kingdoms, Kubera obtained the lordship of wealth and the son of Gādhi attained Brāhmaṇahood. — (42)

Medhātithi’s commentary (manubhāṣya):

‘The son of Gadhi (Gādhi?) attained Brāhmaṇahood.’ —

Objection — “In connection with the subject of Kings and kingdoms, where was the occasion for citing an instance of the attaining of Brāhmaṇahood? It was necessary to cite cases of the obtaining of kingdoms only, as was done in the first half of the verse.”

Our answer is that as a matter of fact a higher caste is more difficult to attain than sovereignty over riches; because the higher caste carries with it all its privileges.

Objection — “But how can, vinaya, discipline, be the cause of that? ‘Discipline’ consists in such qualifications as — the proper employment of the six means of success, alertness, thrift, non-avariciousness, freedom from evil habits, and so forth; and not one of these can be the cause of bringing about Brāhmaṇahood. In fact Austerity has been declared to be the cause of that, in such texts as — ‘Viśvāmitra practised austerities with the view that he may not remain the son of a non-sage’ and so forth.”

Our answer is as follows: — The ‘Naya’, ‘conduct’, here spoken of (as ‘Vinaya’, ‘discipline’), is not what has been described in the Science of Politics; it is what has been enjoined in the scriptures and is observed in ordinary practice; and in the scriptures it has been laid down that ‘by means of Austerity, the higher caste is attained during another life’; while in the case of Viśvāmitra, Brāhmaṇahood was attained during the same life in which he was a Kṣatriya, as has been described in the books. — (42)

Explanatory notes by Ganganath Jha:

“Pṛthu (cf. 9.44) was the title of several gods as well as kings. The one meant is probably he whose happy reign is described in the 7th and 12th books of the Mahābhārata. Manu needs only an exclamation [Hopkins evidently forgets (1) that the person speaking is not Manu himself, and (2) that there have been several Manus]. ‘Kubera was god of wealth and Gādhi’s son was Viśvāmitra who was born a Kṣatriya.” — Hopkins.

Gharpure refers to the Mahābhārata, Śāntiparva (58-107) and Bhāgavata (4-13, 145).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 120).

VERSE 7.43

Section IV - Duties of the King

त्रैविद्येभ्यस्त्रयीं विद्यां दण्डनीतिं च शाश्वतीम् ।
आन्वीक्षिकीं चात्मविद्यां वार्तारम्भांश्च लोकतः ॥४३॥

traividyebhyastrayīṃ vidyāṃ daṇḍanītiṃ ca śāśvatīm |
ānvīkṣikīṃ cātmavidyāṃ vārtārambhāṃśca lokataḥ ||43||

From persons learned in the Threefold Science he shall learn the Triad; as also the ancient Science of Government, the Science of Reasoning and the Science of the Soul; and also the art of commerce from experts — (43)

Medhātithi’s commentary (manubhāṣya):

If we read ‘vidyām’ with the Accusative ending (instead of ‘vidyāt’, the Injunctive verb), it will have to be construed with ‘Adhigacchet’, ‘shall learn’ (of verse 39).

In as much as it is laid down that the King is to be anointed only after he has passed through the stage of studentship, during which the Vedas will have been already learnt, — the present injunction is to be taken as pertaining to his continuing his study.

‘The three-fold science’ is that science which has three component parts; and he who learns this is said to be ‘versed in the three-fold science’; — from these he shall learn the ‘Triad’, — i.e., the three Vedas, the Ṛk. and the rest. That is, in all doubtful matters, he shall decide with the help of the Vedas; and he shall discuss the exact meaning of Vedic texts with the said learned persons; end he ahull not disregard knotty points thinking himself to be a powerful King and hence influenced by pride and haughtiness.

‘Also the Science of Government’; — the science relating to ‘daṇḍa’, and ‘daṇḍa’ is ruling, governing; that whereby enemies as also people inhabiting his own kingdom, when doing wrong, are kept in check; and this ‘governance’ consists in the employment of suitable ministers &c. The ‘science’ of this consists of the rules pertaining to it. This also he shall learn from persons versed in it, and knowing the works of Cāṇakya and other writers.

‘Ancient’; — this is purely eulogistic.

Though with the help of the Science of Government alone he may be enable to know the entire world, yet, in as much as that science is based upon induction, and the Science of Reasoning serves the purpose of bringing intelligence to the dull and corroboration to the intelligent, — it is necessary to supplement the said science with the Science of Reasoning, as also the Science of Politics and so forth; so also the Science of the Soul.

Or the terms ‘ānvīkṣikī’ and ‘ātmavidyā’ may be construed together; the meaning being — ‘that Science of Reasoning which is beneficial to one’s self’; — that he should learn; as it is only such beneficial science that can be useful to him, in subjugating evil habits, misfortunes and mental disturbances. As for the Science of Reasoning propounded by the Buddhas, the Carvākas and other atheists, they cannot be of much use to him; on the contrary, they are likely to shake his faith, if he does not happen to be exceptionally intelligent.

When the king learns the Science of Reasoning by itself, then he becomes capable of employing choice language in hie communications with envoys; — so that he does not become open to ridicule.

‘The Art of Commerce’. — The acquiring of the knowledge of market-commodities, and the knowledge of trade-methods, with the help of Bṛhaspati’s work, constitutes ‘Commerce’: and activity pertaining thereto constitutes the ‘Art of Commerce’; that ie, learning the theories of commerce and then putting them into practice.

This he shall learn from ‘experts’ — i.e., persons making a living by trade; these alone are ‘experts’ in matters relating to commerce.

The term ‘from experts’ may be construd (construed?) with the two preceding terms (‘Science of Reasoning’ and ‘Science of Soul’) also; so that we get at the meaning that all these three are to be learnt from men expert in them. — (43)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 1.310), which, reads ‘ātmavidbhyo’ (for ‘ātmavidyām’) and hence avoids the confusion felt by the commentators on Manu; — in Madanapārijāta (p. 222), which explains ‘daṇḍanīti’ as ‘Arthaśāstra’, ‘Science of Polity’, — ‘vārtā’ as ‘agriculture, commerce, cattle-tending and so forth’, — and ‘trayī’ as ‘Ṛk, Yayuṣ and Sāman’; — in Vīramitrodaya (Rājanīti, p. 118), which notes the reading ‘vidyām’, in which case, it says, the whole is to be construed with ‘adhigaccet’ of verse 39; — in Nṛsiṃhaprasāda (Āhnika, p. 36a); — and in Rājanītiratnākara (p. 6a).

Comparative notes by various authors:

Gautama (11.3). — ‘The king shall be fully instructed in the threefold science and in Logic.’

Yājñavalkya (1.310). — ‘Fully instructed in Logic, in Political Science, in Agricultural Science and in the Threefold Science (Vedas).’

Arthaśāstra (pp. 34-35). — ‘The discipline of the sciences is obtained through the authority of the professors of each; for the sake of this discipline one should always remain in constant touch with those learned in the sciences.’

Kāmandaka (1.59, 63, 66). — ‘Association with the Preceptor bestows knowledge of the scriptures; knowledge of the scriptures increases humility. A king who is modest under culture never sinks under calamities. A king well-versed in polity, practising self-control, very soon attains to that shining pitch of prosperity that has been attained by other divine kings. The Preceptor is worshipped for the acquisition of learning; learning which has been mastered becomes instrumental in enhancing the prudence of the illustrious; and the habit of acting by prudence leads to prosperity.’

Kāmandaka (2.1 et. seq.) — ‘The king after having controlled his senses, should direct his attention to the cultivation of the following branches of learning — Ānvīkṣikī (Logic), Trayī (Vedic Triad) Vārtā (Trade-Agriculture) and Daṇḍanīti (Science of Government). The followers of Manu hold that there are only three divisions of learning — Vedic Triad, Trade-Agriculture, and Science of Government; according to them Logie is only a branch of the Vedic Triad. The followers of Bṛhaspati postulate only two divisions: — Agriculture and Science of Government; as only these help men in acquiring wealth. According to Uśanas the Science of Government is the only division; the origin of all other forms of learning lies in this. But according to our own teacher, there are four branches : — Ānvīkṣikī deals with the knowledge of the self, Trayī with Dharma and Adharma (right and wrong), Vārtā with the acquiring and spending of wealth, and Daṇḍanīti with justice and injustice. Ānvīkṣikī, Trayī and Vārtā are excellent forms of knowledge; but they are of no avail if Daṇḍanīti is neglected.’

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